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James Baldwin’s Pragmatist Politics in The Fire Next Time
Courtney D Ferriter

In The Fire Next Time, James Baldwin argues that the American dream is far from being a reality in part because there is much Americans do not wish to know about themselves. Given the current political climate in the United States, this idea seems just as timely as it did in the 1960s. Baldwin’s politics and thinking about race and religion are informed by an optimistic belief in the human capacity to love and change for the better, in contrast with Ta-Nehisi Coates, the heir apparent to Baldwin’s legacy. Considering current events, it seems particularly useful to turn back to The Fire Next Time. Not only does Baldwin provide a foundation for understanding racism in the United States, but more importantly, he provides some much-needed hope and guidance for the future. Baldwin discusses democracy as an act that must be realized, in part by coming to a greater understanding of race and religion as performative acts that have political consequences for all Americans. In this article, I examine the influence of pragmatism on Baldwin’s understanding of race and religion. By encouraging readers to acknowledge race and religion as political constructs, Baldwin highlights the inseparability of theory and practice that is a hallmark of both pragmatism and the realization of a democratic society. Furthermore, I argue that Baldwin’s politics provide a more useful framework than Coates’s for this particular historical moment because of Baldwin’s emphasis on change and evolving democracy.

James Baldwin Review
James Baldwin, the Religious Right, and the Moral Minority
Joseph Vogel

In the 1980s, James Baldwin recognized that a major transformation had occurred in the socio-political functions of religion. His critique adapted accordingly, focusing on the ways in which religion—particularly white evangelical Christianity—had morphed into a movement deeply enmeshed with mass media, conservativepolitics, and late capitalism. Religion in the Reagan era was leveraged, sold, and consumed in ways never before seen, from charismatic televangelists, to Christian-themed amusement parks, to mega-churches. The new movement was often characterized as the “religious right” or the “Moral Majority” and was central to both Reagan’s political coalition as well as the broader culture wars. For Baldwin, this development had wide-ranging ramifications for society and the individual. This article draws on Baldwin’s final major essay, “To Crush the Serpent” (1987), to examine the author’s evolving thoughts on religion, salvation, and transgression in the context of the Reagan era.

James Baldwin Review
Open Access (free)
The Enduring Rage of Baldwin and the Education of a White Southern Baptist Queer
Jon-Marc McDonald

Delivered in Paris at the 2016 International James Baldwin Conference just two weeks before the killing of 49 individuals at a LGBT nightclub in Orlando, Florida on 26 June 2016, “Relatively Conscious” explores, through the eyes of an LGBT American and the words of James Baldwin, how separate and unequal life remains for so many within the United States. Written in the tradition of memoir, it recounts how, just as Paris saved Baldwin from himself, the writer’s life was transformedupon the discovery of Baldwin.

James Baldwin Review
Open Access (free)
Humanitarianism in a Post-Liberal World Order
Stephen Hopgood

71 countries registering a reduction in political rights and civil liberties ( Freedom House, 2018 ). All of which puts the viability of global liberal institutions increasingly in doubt. This idea of a protected place where, regardless of one’s identity (ethnicity, nationality, religion, gender, sexuality, but also whether or not one is a dissident), one’s basic rights are secure is constitutively liberal. As fewer and fewer governments, and more and more people, view the existence of such a sanctuary within society as fanciful, illegitimate and

Journal of Humanitarian Affairs
Open Access (free)
Governing Precarity through Adaptive Design
Mark Duffield

: Realism and Post-Fordism ’, Critical Enquiry , 39 : 2 , 347 – 66 . Geotz , T. ( 2011 ), ‘ Harnessing the Poer of Feedback Loops ’, Wired , 19 June , www.wired.com/2011/06/ff_feedbackloop/ (accessed 19 November 2015 ). Green , D. ( 2014 ), ‘ The New World Development Report (on Mind, Society and Behavior): Lots to Like, but a Big Fail on Power, Politics and Religion ’, Oxfam , 16 December , http://oxfamblogs.org/fp2p/lots-to-like-in-the-new-world-development-report-on-mind-society-and-behavior-but-a-big-fail-on-power-politics-and-religion

Journal of Humanitarian Affairs
Marie-Luce Desgrandchamps, Lasse Heerten, Arua Oko Omaka, Kevin O'Sullivan, and Bertrand Taithe

equation in Nigeria today appears to be lopsided. If you look at the distribution of power, you discover that some ethnic groups or geopolitical zones are deliberately schemed out or not considered relevant to be accommodated. Ethnicity and religion to a large extent determine who gets what in the country’s political configuration. The question of ethnicity becomes more prominent when you are dealing with issues concerning the security of the country. As it stands now, most of

Journal of Humanitarian Affairs
Open Access (free)
Brad Evans

York : Dover Publications ). Girard , R. ( 2005 ), Violence and the Sacred ( London : Continuum ). Gray , J. ( 2007 ), Black Mass: Apocalyptic Religion and the Death of Utopia ( London : Penguin ). Grossman , D. ( 2009 ), On Killing: The Psychological Cost of Learning to Kill in War and Society ( New York : Back Bay Books ). Pinker , S. ( 2011 ), The Better Angels of Our Nature: Why Violence Has Declined ( London : Viking ). Said , E. ( 2019 ), Orientalism ( London : Penguin Classics ). Virilio , P. and Lotringer

Journal of Humanitarian Affairs
Visual Advocacy in the Early Decades of Humanitarian Cinema
Valérie Gorin

the new technology of cinema with the same conviction. The SCF seemed to have been more enthusiastic, being a private charity founded by two activist sisters known for their criticism of government policy during the Great War ( Mahood and Satzewich, 2009 ). Advocacy remained a core value once SCF was founded: ‘it has been our lot to champion children whose parents, country, government or religion happened to be unpopular and this has not made the work of getting funds any easier’ ( Record of the Save the Children Fund [hereafter, Record ], 1921a : 67). Operating

Journal of Humanitarian Affairs
Open Access (free)
Digital Bodies, Data and Gifts
Kristin Bergtora Sandvik

interventions, such as enclosure systems and night raids, but UNHCR describes resistance to such registration practices as ‘Rejection of registration practice based on religion, customs or superstition: Disaffected groups in search of a pretext may reject the use of certain registration practices, such as invisible ink or wristbands, biometrics, or taking of photographs’ ( UNHCR, n.d.a ). My second example, inspired by the important work of Scott-Smith (2013) and Glasman (2018) , is the MUAC band

Journal of Humanitarian Affairs
Dispelling Misconceptions about Sexual Violence against Men and Boys in Conflict and Displacement
Heleen Touquet, Sarah Chynoweth, Sarah Martin, Chen Reis, Henri Myrttinen, Philipp Schulz, Lewis Turner, and David Duriesmith

and differentiation with which it intersects and which shape survivors’ lives, including considering how race, age, ethnicity, class, religion, location, sexuality and disability intersect with one another and shape sexual victimisation. These factors are not fixed variables and demand contextual knowledge. Survivors’ views and insights must be central to understanding how to respond to their needs. The contextual nature of survivors’ experiences and needs may require

Journal of Humanitarian Affairs